Talageri, in his book " The Rigveda: A Historical Analysis ", proposes Airyam Vaejah to be located in Kashmir.

# REDIRECT The Rigveda: A Historical Analysis

* The Rigveda: A Historical Analysis ( 2000 )

# REDIRECT The Rigveda: A Historical Analysis

Dicing is mentioned as an Indian game in the Rigveda, Atharvaveda and Buddha games list ; it also plays a critical role in the great Hindu epic Mahabharata, where Yudhisthira plays a game of dice against the Kauravas for the northern kingdom of Hastinapura, which becomes the trigger for a war.

For instance, in the Rigveda there is a list of women rishis.

Ushas is the main goddess of the Rigveda.

A prime example of the monistic aspects of the late Rigveda is the Nasadiya sukta, a hymn describing creation: " That One breathed by itself without breath, other than it there has been nothing.

The word " Kubhā " is mentioned in Rigveda and the Avesta and appears to refer to the Kabul River.

Monism is found in the Nasadiya Sukta of the Rigveda, which speaks of the One being-non-being that ' breathed without breath '.

The pre-Classical form of Sanskrit is known as Vedic Sanskrit, with the language of the Rigveda being the oldest and most archaic stage preserved, its oldest core dating back to as early as 1500 BCE.

The term in the generic meaning of " made ready, prepared, completed, finished " is found in the Rigveda.

The earliest documented use of the word Tantra is in the Hindu text, the Rigveda ( X. 71. 9 ).

is the devi feminine of an adjective ( which occurs in the Rigveda as the name of the keeper of the celestial waters ), derived from Proto-Indo-Iranian * ( and earlier, PIE ), meaning ‘ marshy, full of pools ’.

The Sarasvati River is mentioned in all but the fourth book of the Rigveda.

* The Sarasvati is praised lavishly in the Rigveda as the best of all the rivers: e. g. in RV 2. 41. 16 she is called ámbitame nádītame dévitame sárasvati, " best mother, best river, best goddess ".

In the Rigveda, the name Sarasvati already does not always relate to a river and its personification exclusively ; in some places, the goddess Saraswati is abstracted from the river.

The Sarasvati is mentioned in 13 hymns of the late books ( 1 and 10 ) of the Rigveda.

The earliest surviving description of mead is in the hymns of the Rigveda, one of the sacred books of the historical Vedic religion and ( later ) Hinduism dated around 1700 – 1100 BC.

Already in the oldest Indian text, the Rigveda, (" speech ") is deified.

If the name has an Indo-European etymology, it is possibly a suffixed form of a root * wel-" to turn, roll ", or of * sel-" to flow, run ".< ref > The American Heritage Dictionary, " Indo-European roots: wel < sup > ₂ </ sup >"</ ref > The latter possibility would allow comparison to the Vedic Sanskrit Saraṇyū, a character who is abducted in Rigveda 10. 17. 2.

The earliest recorded mention is the warrior queen Vishpala in the Rigveda.

The Indo-Aryan superstrate in Mitanni is of similar age as the Rigveda ( and almost identical to it ), but the only evidence is a number of loanwords.

A goddess Dānu is attested in the Rigveda, and also the river names Danube (), Dniestr, Dniepr and Don derive from the name.

This speculation ( also paralleled in Philip K. Dick's posthumously published The Transmigration of Timothy Archer ) is supported in a wider cultural context when compared with the praise of Haoma in the Rigveda, Mexican praise of teonanácatl, the peyote sacrament of the Native American Church, and the Holy Ayahuasca used in the ritual of the União do Vegetal and Santo Daime.

She is mentioned nearly 80 times in the Rigveda: the verse " Daksha sprang from Aditi and Aditi from Daksha " is seen by Theosophists as a reference to " the eternal cyclic re-birth of the same divine Essence " and divine wisdom.

In the Indo-Iranian tradition, the Rigveda exhibits notions of monism, in particular in the comparatively late tenth book, also dated to the early Iron Age, e. g. in the Nasadiya sukta.

In Hinduism, the holy book Rigveda, the oldest extant Indo-Aryan text, numerous references are made to rebirths, although it portrays reincarnation as " redeaths " ( punarmrtyu ).

12th century BC — The Rigveda has some cosmological hymns, particularly in the late book 10, notably the Nasadiya Sukta which describes the origin of the universe, originating from the monistic Hiranyagarbha or " Golden Egg ".

Savitr disappeared as an independent deity from the Hindu pantheon after the end of the Vedic period, but in modern Hinduism, his name occurs in the well-known Gayatri mantra ( taken from book three of the Rigveda ), which is also known as Savitri because of this.

Apām Napāt is sometimes, for example in Rigveda book 2 hymn 35 verse 3, described as a fire-god who originates in water ( see: Agni ).

Brahmarshi Atri is the seer of the fifth mandala ( book ) of the Rigveda.

The Indian sacred book Rigveda states that men and women are as equal as two wheels of a cart.

Kak's writings concerning the astronomy of the Vedic period in his book The Astronomical Code of the Rigveda ( 1994 ) back " Indigenous Aryans " ideology, questioning colonial views on the Indo-Aryan migration and the nature of early Indian science.

Kak arranges the number of hymns in each book of the Rigveda as follows, and compares the arrangement to a Vedic fire altar:

* Sītā ( Sanskrit for " Furrow "), a goddess of land fertility appealed to in passing in Rigveda book 4 hymn 57 line 6

In the Rigveda, earth and sky are frequently addressed as a duality, often indicated by the idea of two complementary " half-shells.

The slaying of Vrtra by Indra in the Rigveda also belongs in this category.

The Rigveda was the basis for Max Müller's description of henotheism in the sense of a polytheistic tradition striving towards a formulation of The One ( ekam ) Divinity aimed at by the worship of different cosmic principles.

In ancient India, secondary sonship, clearly denounced by the Rigveda, continued, in a limited and highly ritualistic form, so that an adopter might have the necessary funerary rites performed by a son.

According to one version of Creation as embodied in the Indian Rigveda ( RV ), mortal life emerged from the procreation by Dyauṣ Pitā, whereby the mother Earth, goddess Prithivi was impregnated by the Dyauṣ Pitṛ by way of rains.

In the Rigveda, Indra drives out cows from where they had been imprisoned by either a demon ( Vala ) or multiple demons ( the Panis ) and gifts them to the Angirasas ( RV 3. 31, 10. 108 and a reference in 8. 14 ).

* Ayodhya ka Itihas evam Puratattva — Rigveda kal se ab tak (' History and Archaeology of Ayodhya — From the Time of the Rigveda to the Present ') by Thakur Prasad Varma and Swarajya Prakash Gupta.

Kak's method depends on the structure of the Rigveda as redacted by Shakalya in the late Brahmana period as opposed to the intrinsic content in the oldest portions of the text.

Specifically, Witzel ( 2001 ) believes that Kak's approach relates to the organizations of the Rigveda into mandalas (" books "), a process of redaction undertaken by the shakhas long after the composition of the individual hymns ( the samhita prose period, dating to well within the Indian Iron Age ), rendering the attempt to date the text in this flawed.

In the Rigveda, Purusha is described as a primeval giant that is sacrificed by the gods ( see Purushamedha ) and from whose body the world and the varnas ( classes ) are built.

The Rigveda states that the weapon was made for Indra by Tvastar, the maker of divine instruments.

The Rigveda says Ekam Sath Viprah Bahudha Vadanti which translates to " The truth is One, but sages call it by different Names ".

For instance, in the Purusha sukta of the Rigveda, Purusha ( Sanskrit, प ु र ु ष " man ," or " Cosmic Man ") is sacrificed by the devas from the foundation of the world — his mind is the Moon, his eyes are the Sun, and his breath is the wind.

First told in the Rigveda, it has been treated dramatically by Kalidasa in his Vikramorvasiyam.

* Ayodhya ka Itihas evam Puratattva — Rigveda kal se ab tak (‘ History and Archaeology of Ayodhya — From the Time of the Rigveda to the Present ’) by Thakur Prasad Varma and Swarajya Prakash Gupta.

According to the Rigveda, the Vedic Mantras were composed by various seers who had ' seen ' ( dṛś ) them in deep concentration ( dhī ).

His commentary on the Rigveda was edited by Max Müller, 1849-1875.

The river Jhelum is called Vitastā in the Rigveda and Hydaspes by the ancient Greeks.